“The blood of a Muslim who testifies that none has the right to be worshipped but Allah and that I am His Messenger, cannot be shed lawfully, except in three cases: a married person who committed adultery, in Qisas (retaliation) for murder (life for life) and the apostate from Islam who abandons the Muslim Jama’ah (community).” Agreed upon.

“The blood of a Muslim is not to be shed except for three reasons: a married man who committed adultery, a man who kills another Muslim intentionally for which he must be killed (in Qisas or retaliation), and a man who abandons Islam and fights against Allah and His Messenger, in which case he should be either killed, crucified, or exiled.” Related by Abu Dawud and An-Nasa’i. Al-Hakim graded it as Sahih.

“Whoever kills his slave we shall kill him, and whoever cuts the nose of his slave we shall cut off his nose.” Related by Ahmad and the four lmams. At-Tirmidhi graded it as Hasan. Abu Dawud and An-Nasa’i added the following, “and whoever castrates his slave we shall castrate him.” Al-Hakim graded this addition as Sahih.

’Umar bin al-Khattab (RAA) narrated, ‘I heard the Messenger of Allah say, “A father is not to be killed for his offspring.” Related by Ahmad, At-Tirmidhi and Ibn Majah. Ibn al-Garud and al-Baihaqi graded it as Sahih.

‘Do you have any other Divine Revelation besides what is in the Qur’an? ’Ali said, ‘No. By Him Who made the grain split (germinate) and created the soul, we have nothing besides the Qur’an except the gift of understanding the Qur’an, which Allah gives a man, besides what is written in this manuscript. I said, ‘What is in this manuscript?’ ‘Ali said, ‘The regulations of Diyah (Blood money), the ransom for captives and the ruling that no Muslim should be killed in Qisas for killing a disbeliever.’ Related by Al-Bukhari.

The previous tradition was also transmitted by Ahmad, An-Nasa’i and Abu Dawud on the authority of 'Ali with a different chain of narrators where he said, ‘The blood of one Muslim (his life) is equivalent to the blood of another Muslim (i.e. equal in Qisas and blood money), the protection of Allah is one (and is equally) extended to the most humble of the believers (i.e. if a Muslim gives protection to a man or to a group of men, they should all help him even is he was the most humble of them). Believers are all like one hand against their enemies. No believer is to be killed for a disbeliever (i.e. in Qisas), nor should one who has a covenant with the Muslims be killed while his covenant holds.’ Al-Hakim graded it as Sahih.

Anas bin Malik (RAA) narrated that A girl was found with her head crushed between two stones. They asked her, ‘Who did that to you? Is it so and so, or so and so? They mentioned some names to her until they mentioned the name of a Jew, whereupon she nodded her head. The Jew was captured and he confessed. The Messenger of Allah (ﷺ) ordered that his head be crushed between two stones.’ Agreed upon and the wording is from Muslim.

'Imran bin Al-Husain (RAA) narrated that A slave of some poor people cut off the ear of another slave belonging to some rich people. They came to the Messenger of Allah (ﷺ) but he appointed no compensation for them.’ Related by Ahmad and the three Imams with a sound chain of narrators.

'Amro bin Shu’aib narrated on the authority of his father, on the authority of his grandfather (RAA), that a man stabbed another man in his knee with a horn. So he came to the Messenger of Allah (ﷺ) and said, ‘Retaliate on my behalf.’’ The Messenger of Allah (ﷺ) said to him, “Wait until your wound has healed.” The man came again and said, ‘O Messenger of Allah! Retaliate on my behalf.’ So, he allowed him to retaliate against the one who attacked him (by stabbing him the same way). Then he came again to the Messenger of Allah (ﷺ) and said, ‘O Messenger of Allah! I have become lame.’ The Messenger of Allah (ﷺ) said to him, “I forbade you (to take retaliation until your wound was healed) but you disobeyed me, may Allah keep you away from His mercy (for your disobedience), and as for your lameness you are not entitled to any compensation (as he retaliated before he discovered the lameness otherwise he would have been entitled half the Diyah).” Then Allah]s Messenger prohibited the following, ‘No retaliation is to be made for a wound before the victim is totally recovered.’ Related by Ahmad and Ad-Daraqutni.

Abu Hurairah (RAA) narrated “Two woman of the tribe of Hudhail fought with each other and one of them threw a stone at the other. In this way she killed the woman and what was in her womb (as she was pregnant). Their dispute was presented to the Prophet (ﷺ) who ordained that the Diyah (blood money) of the unborn child, is a male or a female slave of the best quality. He also decided that the Diyah of the woman is to be paid by her relatives (the one who killed) on her father’s side. The Messenger of Allah (ﷺ) also ordained that her inheritance (of the woman who killed as she died later) be for her sons and husband (and not for her relatives who had to pay the Diyah). Hamal bin An-Nabighah Al-Hudhaili then said, ‘O Messenger of Allah! Why should I pay the Diyah for one who neither drank nor ate nor spoke, nor cried (i.e. the dead fetus), such a creature is not entitled to blood money.’ The Messenger of Allah (ﷺ) then said, “This man is one of the brothers of the soothsayers,” on account of the rhymed speech which he used, concerning the dead fetus.

Abu Dawud and An-Nasa’i narrated on the authority of Ibn ’Abbas that 'Umar (RAA) asked about the judgment of the Prophet (ﷺ) concerning the Diyah of the dead fetus. Hamal bin An-Nabighah Al-Hudhaili then got up and said, “I was between the two women. One of them struck the other with a stone, killing her and what was in her womb. So the Messenger of Allah (ﷺ) ordained....” (as above). Ibn Hibban and al-Hakim graded it as Sahih.

Anas narrated that Ar-Rubai’ bint An-Nadr (his aunt) broke the incisor teeth of a girl. The family of Ar·Rubai' asked the family of the girl to pardon her, but they refused. They then offered them Arsh, (as compensation) but they also refused. They came to the Messenger of Allah (ﷺ) asking for Qisas, and he gave orders that they should take their Qisas from Ar-Rubai'. Anas bin An-Nadr then came to the Messenger of Allah (ﷺ) and said, ‘O Messenger ofAllah! Will the incisor tooth of Ar-Rubai' be broken? No, by Him Who sent you with the truth, her incisor tooth will not be broken. The Messenger of Allah (ﷺ) then said to him, “Anas! Allah’s decree is equal retaliation.” But the family of the girl agreed to pardon Ar-Rubai'. The Messenger of Allah (ﷺ) then said, “Among Allah’s servants are those who if they swear by Allah (for something), Allah will consent to their oath.” Agreed upon, and the wording is from Al·Bukhari.

“If anyone is killed and his killer is not known, or was killed with a stone, a whip or with a stick (i.e. killed by mistake but with a deliberate injury) his Diyah will be that of killing by mistake (manslaughter). As for whoever killed deliberately, retaliation is due (from the one who killed him). Anyone who tries to prevent taking Qisas (from the killer) may Allah curse him.” Related by Abu Dawud, An-Nasa’i and Ibn Majah with a strong chain of narrators.

“If a man holds another man so that a third man can kill the seized one, then the one who killed is to be killed (in Qisas) and the one who seized the killed one is to be imprisoned.” Related by Ad-Daraqutni. Ibn al-Qattan graded it as Sahih and its narrators are trustworthy.

’Abdur Rahman bin Al-Bailamani narrated that The Messenger of Allah (ﷺ) killed a Muslim who killed a Mu'ahid who had made a covenant with the Muslims, and said, “I am closest to the ones who keep their covenants of protection.” Related by 'Abdur Razzaq.

Ibn ’Umar (RAA) narrated, ‘A young boy was murdered deceitfully. 'Umar (RAA) thereupon said, ‘If all the people of San'a’ (in Yemen) participated in killing him, I would kill them all.’ Related by al-Bukhari.

Abu Bakr bin Muhammad bin 'Amro bin Hazm narrated on the authority of his father on the authority of his grandfather (RAA) that ‘The Messenger of Allah (ﷺ) wrote to the people of Yemen (mentioning the hadith which included), ‘Whoever kills a believer deliberately for no reason or a crime that he committed, he should be killed (in retaliation), unless the family of the murdered person agrees to take Diyah (blood money). The Diyah for a life is a hundred camels. Full blood money (i.e. total Diyah of 100 camels) is paid for the total cut off of each of the following:

the nose, the eyes, the tongue, the lips, the penis, the testicles and the backbone. For the cutting off of one leg; half a Diyah is paid (i.e. 50 camels). For a head injury a third of the Diyah is paid, for a stab which penetrates the body, one third of the Diyah, for a blow which breaks a bones or dislocates it, 15 camels. For each finger or toe, 10 camels are paid. For each tooth five camels are paid. For a wound which exposes a bone five camels are paid. A man is killed in Qisas for killing a woman. For those who possess gold, they should pay the equivalent of the 100 camels which is fixed as one thousand Dinars.’ Related by Abu Dawud in his book “al-Marasil”, an-Nasa'i, Ibn Khuzaimah, Ibn al-Garud, Ibn Hibban and Ahmad, but they disagreed regarding its authenticity.

“The Diyah for accidental killing is paid in five types of camel indemnity: 20 she-camels ‘hiqqah’ (in their fourth year), 20 she-camels ‘Jaz'ah’ (in their fifth year), 20 she-camels ‘bint makhad’ (in their second year), 20 she-camels ‘bint labun’ (in their third year) and 20 he-camels 'ibn labun' (in their third year).”Related by Ad-Daraqutni with a strong chain of narrators. The four Imams reported it with this version, “twenty ‘ibn makhad’ (twenty male camels which had entered their second year),” instead of “ibn labun.”

“Three types of people are most hated by Allah, the Almighty: whoever kills another in the Sacred area of Haram (Sanctuary), whoever kills anyone other than the one who killed him or whoever kills anyone in revenge as in times of Jahiliyah (pre-Islamic times).” Related by Ibn Hibban.

“The Diyah for accidental and quasi-deliberate homicide -such as that inflicted with a whip or a stick- is a hundred camels, forty of which are pregnant she-camels.” Related by Abu-Dawud, An-Nasa’i and Ibn Majah. Ibn Hibban graded it as Sahih.

‘This and that are equal -meaning the little finger and the thumb.’’ Related by Al-Bukhari Abu Dawud and At-Tirmidhi transmitted, “The Diyah for the fingers and toes is the same, and that for the teeth is the same; the incisor and the molar tooth are the same.” Ibn Hibban narrated, “The Diyah for the fingers and toes is the same; 10 camels for each.”

’Amro bin Shu’aib narrated on the authority of his father, on the authority of his grandfather (RAA) that the Messenger of Allah (ﷺ) said:

“Anyone who practices medicine but is not known as a practitioner, and kills a human being or inflicts harm on him, will be held responsible.” Related by Ad-Daraqutni. Al-Hakim graded it as Sahih. Abu Dawud, an-Nasa'i and others also narrated it, but its Mursal form is stronger than the connected one.

'Amro bin Shu’aib narrated on the authority of his father, on the authority of his grandfather (RAA) that the Messenger of Allah (ﷺ) said:

“For a wound which exposes a bone five camels are paid (in compensation).’’ Related by Ahmad and the four Imams. Ahmad added the following statement, “And the fingers and toes are all equal- in Diyah· ten camels.” Ibn Khuzaimah and Ibn al-Garud graded it as Sahih.

'Amro bin Shu'aib narrated on the authority of his father, on the authority of his grandfather (RAA) that the Messenger of Allah (ﷺ) said:

“The Diyah of the Dhimmi is half that of a Muslim.” Related by Ahmad and the four Imams. The narration of Abu Dawud, “The Diyah of the Mu'ahid (non Muslim with a covenant of protection) is half the Diyah of an free Muslim.” In the narration of An-Nasa’i, “The Diyah of a woman is the same as the Diyah of a man up to the third of the value (if the due value exceeds the third then her Diyah is half that of the man).” Ibn Khuzaimah graded it as Sahih.

'Amro bin Shu'aib narrated on the authority of his father, on the authority of his grandfather (RAA) that the Messenger of Allah (ﷺ) said:

“The Diyah of the quasi-deliberate homicide is as severe as deliberate murder (in its being given in three types of camels), and the offender is not to be killed. This happens when the devil excites enmity between people causing them to shed blood but not due to hatred or carrying weapons in fighting.” Related by Ad-Daraqutni and graded it as weak Hadith.

Sahl bin Abi Khaithamah (RAA) narrated on the authority of some honored men from his people that 'Abdullah bin Sahl and Muhaiysah bin Mas'ud, went out to Khaibar because of a hardship they were undergoing. Muhaiysah came and told them that 'Abdullah bin Sahl had been killed and thrown into a well. He came to the Jews and said to them, ‘I swear by Allah that you have killed him.’ They replied, ‘We swear by Allah that we have not killed him.' Then Muhaiysah came along with his brother Huwaiysah and 'Abdur Rahman bin Sahl to the Prophet (ﷺ) and Muhaiysah started to talk. The Messenger of Allah (ﷺ) said to him, “Let an older one speak (take charge of this matter).” So Huwaiysah narrated what happened and then Muhaiysah spoke. The Messenger of Allah (ﷺ) said:

“Either they pay the Diyah of your companion or be ready for war.” The Messenger of Allah (ﷺ) wrote to them about this and they wrote back saying, ‘By Allah, we have not killed him.’ The Messenger of Allah (ﷺ) then said to Huwaiysah, Muhaiysah and 'Abdur Rahman bin Sahl, “Would you take an oath (that they killed him) and then you will be entitled to the Diyah of your companion” 'They answered, ‘No (as they did not witness the crime).’The Messenger of Allah then said, “Then the Jews should take an oath (that they are innocent).” They said, ‘They are not Muslims.’ The Messenger of Allah (ﷺ) thereupon paid the Diyah of the victim himself and sent them 100 camels. Sahl commented, ‘A red she-camel (of these 100 camels) kicked me.’ Agreed upon.

A man from the Ansar narrated that The Messenger of Allah (ﷺ) consented to the Qasamah (taking an oath that they did not kill the victim), which was practiced during the time of Jahiliyah (pre-Islam) and the Messenger of Allah (ﷺ) made a judgment between some men from the Ansar concerning a man who was killed and they claimed that the Jews had killed him.’ Related by Muslim.

Ibn 'Umar (RAA) narrated that The Messenger of Allah (ﷺ) said “Do you realize Ibn Umm ’Abd what the ruling of Allah is concerning those who rebel against the ruler in this Ummah?’ I said, ‘Allah and His Messenger know best. ‘He said, “A wounded man among them is not to be given the last stroke (that kills him), their captive is not killed, the one who runs away is not followed and their booties are not divided (among other Muslims).” Related by Al-Bazzar and al-Hakim. The latter graded it as Sahih but he was mistaken as Kawthar bin Hakim (one of the narrators) is a rejected narrator.

'Imran bin Husain (RAA) narrated, ’Ya’la bin Umaiyah fought with another man. One of them bit the other man’s finger and the latter (whose finger was bit) pulled his hand out of the first man’s mouth (who was biting) by force, causing his incisors teeth to be pulled out. They presented their dispute to the Prophet who said, “One of you bit his brother as a male camel bites? Go and there is not Diyah for him (as a punishment for their foolishness).’Agreed upon and the wording is from Muslim.

“If anyone spies on you (tries to look at you) without your permission, and you thereupon throw a stone at him and because of it he lost his eye, you are not to be bIamed.” Agreed upon. In another version by Ahmad and an-Nasa'i and graded as Sahih by Ibn Hibban, “He has no right for Diyah or Qisas.”

Al-Bara bin 'Azib (RAA) narrated, ‘The Messenger of Allah (ﷺ) ordained that the guarding of a garden is the responsibility of its owners during the day and the guarding of animals is the responsibility of their owners at night. However, the owners of the animals are responsible for any damage caused by their animals during the night (i.e. pay compensation for what they damaged of other’s property).’ Related by Ahmad and the four Imams except At-Tirmidhi. Ibn Hibban graded it as Sahih.

Mu’adh bin Jabal (RAA) narrated - concerning a man who embraced Islam and then turned to Judaism (i.e. apostated), ‘I shall not sit down until he is killed. That is the Command of Allah and His Messenger, and he gave an order that he must be killed and so he was.’ Agreed upon. In a version by Abu Dawud, ‘He was given a chance to repent and return to Islam but he refused.’

Ibn 'Abbas (RAA) narrated, ‘A blind man had a pregnant slave, who used to abuse the Messenger of Allah (ﷺ) and defame him. The blind man forbade her but she did not stop. One night she began to slander the Prophet (ﷺ) so he took an axe, placed it on her belly, pressed it and killed her. The Messenger of Allah (ﷺ) was told about it, and thereupon he said, “Oh people! Be witnesses that no Diyah is to be paid for her blood.” Related by Abu Dawud with a trustworthy chain of narrators.